The Mathematician and the Inner Game II

The JI mathematician does not imagine, in this context, how to reach the object's being in this sense of existence independently and outside its psyche. Because as a mathematician you do not feel allowed to take large steps in uncertain and unfounded dimensions. It does not feel entitled to suppose the existence of anything but a first-level imagination that is inexorably imposed.
The Mathematician and the Inner Game I

Even if there was an object outside the psyche, the JI mathematician could only imagine it, always using models, and nothing more. Human practical life is just that for the JI mathematician, that is, it is an endless construction of models, or structured images, of supposed objects existing outside and independently of the psyche. The other psyches are, for example, imagined as' equal ', which partly explains the origin of some of the enormous problems of human relationship, because this hypothesis implies that' others' will respond to stimuli 'just as I imagine I would, or wish, "or that they will act in a certain way because" I know them "or" I know who they are. " We cannot study here, at this moment, the problem of "others."
However, the JI mathematician wonders about second-level imaginations. One wonders, then, whether in the context of second-level representations there would also be certain impositions that were autonomous. It thus imagines a fundamental imagination.
On the one hand, there could be objects outside the psyche susceptible to representations created by it. Such representations should not accept patterns other than those determined solely by the patterns proper to objects. At most, the psyche could create imaginations corresponding in some way to such patterns. On the other hand, second-level representations could themselves constitute objects with characteristic patterns that impose themselves autonomously on the psyche.
The example of set representations "C1, C2,…, Cn" being grouped into a second level representation in set C = {C1, C2,…, Cn} becomes a paradigm for everything the mathematician will do next. at JI.
Imaginations will be imagined grouped into complex sets of imaginations structured in a characteristic pattern, in reference to Jung, because they have their own patterns as autonomous objects. Referring to Freud, the JI mathematician may admit Ego, Superego, and Id as detached complexes in the JI game. At this point, a second-level imagination necessarily imposes itself on the mathematician of JI: Is the set of all complexes belonging to the psyche a complex, more precisely the "mathematical complex of JI"? The JI mathematician has already defined himself as an operator function only, an ability to imagine, a psyche or matter configured in an information state. It is important to emphasize that the complexes produced by this ability have the power to alter it, hence the important task of the JI to know how and why.
This ability, the psyche, does not form a structured complex, always being undefined and uncertain, never being something, always appearing to be a potential of possibilities. The psyche is not a being, it is an opinion. Or, the psyche is a floating being. The psyche is not, it looks like possibilities. The possibilities are not, they seem they may be.
"Larger" complexes will have to be admitted to JI because they seem to impose themselves as "backgrounds": the sciences, beliefs, philosophies, ideologies, etc. However, in investigating psychic suffering to improve quality of life, the JI mathematician must give priority to certain complexes of imagination by following the clues suggested by neuroscientists, psychologists, and philosophers who address their problem of the structure of the psyche in their own way. .
The first task of the JI mathematician in elucidating psychic suffering is to characterize it. That is, in knowing what is the meaning of this expression and when it designates an "object". Now an "object" in the context of the JI can only be a first or second level representation;
or even an imagination or an imagination of imaginations, which are the actions available to the psyche. It is therefore appropriate to "objectify" the imagination "psychic suffering".
The JI mathematician takes the example of "feeling cold." Whatever the elucidation of the meaning of "psychic distress" may be, it must account for the "feeling cold" and include it in the list of "psychic sufferings."
What, then, is the structure, or pattern, of "feeling cold" about its quality of "psychic suffering" as an object? The JI mathematician cannot deny that it is pain, an imagination that imposes itself on the psyche as first level, as drive or instinct, which is represented secondly as an obstacle to the movement of the psyche. Pain is represented as a condition of matter (body) in the "matter in the state of information" system, that is, in the "psychic" system.
In other words, the psyche never ceases to be matter, although under the condition of "state of information", and therefore the JI mathematician locates in the material dimension the pain or psychic suffering "feeling cold." Therefore, the object quality of pain translates into material dimension for the JI mathematician.
By symmetry, the mathematician is logically forced to admit "no pain," that is, the first-level representation corresponding to "absence of pain." You can use expressions like "pleasure" or "happiness". Generalizing, as is proper to the JI mathematician, he imagines first-level imaginations as objective expressions of the material dimension of the psyche. Psychic pain or suffering is just one of them.
As a mathematician, he cannot but consider another symmetry. If pain, in the material dimension of the psyche, hinders its movement, then cannot the reverse also occur? In the JI game, the mathematician admits that this is natural for reasons of symmetry and for the game to be more elegant. Therefore, the mathematician establishes the postulate: psychic suffering in the game JI is a two-way street; For reasons of symmetry, a pain - first level imagination - is associated with the material dimension of the psyche - second level imagination - and, conversely, the material dimension is associated with a certain first level imagination. Secondly, the material dimension imagination of the psyche can create a pain.
The JI mathematician then defines fantasy or desire as any second-level imagination. In an attempt to define psychic suffering, the JI mathematician faces a difficulty. It can only exchange "suffering" for "pain" and suppose that "pain" is an obstacle to the movement of the psyche. It seems little at first glance. However, upon closer examination, the mathematician is convinced that it is a simple, elegant model of great descriptive power. It elucidates, for example, an important significance of the scenario in which an individual states that he "cannot stand this cold" or "can no longer live this way."

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